dancing and whatever is likely to put them in a good humour." The
Latins called the maleficent ghosts of the dead, Larvae, and called
the beneficent or harmless ghosts, Lares, or Manes, or Genii,
according to Apuleius. But all alike were gods,--dii-manes; and
Cicero admonished his readers to render to all dii-manes the rightful
worship: "They are men," he declared, "who have departed from this
life;-consider them divine beings ...."

In Shinto, as in old Greek belief, to die was to enter into the
possession of superhuman power, to become capable of conferring
benefit or of inflicting misfortune by supernatural means .... But
yesterday, such or such a man was a common toiler, a person of no
importance;--to-day, being dead, he becomes a divine power, and his
children pray to him for the prosperity of their undertakings. Thus
also we find the personages of Greek tragedy, such as Alcestis,
suddenly transformed into divinities by death, and addressed in the
language of worship or prayer. But, in despite of their supernatural
[29] power, the dead are still dependent upon the living for
happiness. Though viewless, save in dreams, they need earthly
nourishment and homage,--food and drink, and the reverence of their
descendants. Each ghost must rely for such comfort upon its living
kindred;--only through the devotion of that kindred can it ever find
repose. Each ghost must have shelter,--a fitting tomb;--each must
have offerings. While honourably sheltered and properly nourished the
spirit is pleased, and will aid in maintaining the good-fortune of
its propitiators. But if refused the sepulchral home, the funeral
rites, the offerings of food and fire and drink, the spirit will
suffer from hunger and cold and thirst, and, becoming angered, will
act malevolently and contrive misfortune for those by whom it has
been neglected .... Such were the ideas of the old Greeks regarding